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TULSI-PRAJNĀ
eminent position in society as ruling chiefs and high administrative officials We can easily guess how the intelligent Kshatriyas with their restless mentality had grown jealous of the Brahmanas and attempted to gain a tactical superiority over them by assigning a deeper significance and meaning to the very sacrificial rites which were elaborately developed by them as the principal element in their religion.
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The Upanishads enjoined the path of knowledge (Jnana-Yajna) against the path of performance and sacrifice in the form of renunciation (sanyās) and non violence (ahimsa) for spiritual ends, deliverance from pains and bondage of birth and death (Moksha or Nirvana) against the sacrifice of animals in the vedic Yajnas for material goods.
Shraut Yajnas were denounced, substituting for them, the 'PanchMahā Yajnas' conceived as expiation of sins (pryashchitta) against nature and society, and Ishtapurta was enjoined as repayment of social debts (rina-mochana) owed to gods and men (the 'deva-rina' and 'manushys-rina'). These ishtas ie. individual goods or desirabilities were suplemented (literally 'filled up') with apurtas, i.e. social goods or expectancies. The apurtas are purely social services (pious works). Philonthropic and well-to-do persons individually and whole communities collectively contributed for the general good. Voluntary social institutions were created for relief Public works were undertaken for public use. All charity, collective or individual was exercised under the influence of preaching of the Sanyasies. Family purohits, as individuals, were the spiritual advisers and guides of the families which were specially attached to them, and, collectively, in groups, of the local public. They were also expert advisers of them in all matters of 'ishta' sacrifices, and 'apurta', pious works. Works of public utility, public works of all kinds, were then called 'pious' works, because of the elevating spiritual sentiment, religious emotion, piety, inspiring them.
Dan dharma is either Ishta or Apurta. Ishta' is 'Yajna-yag adi', ritualistic offerings in the fire; also litanies, incantations, etc.; and 'Apurta' is Vapi-kupa-taḍag-ādi, construction of wells, tanks, reservoirs, canals, plantations of trees, afforestations, building of temples, almshouses, rest-houses, schools, hospitals, laying out of roads, parks, public-gardens making of bathing ghats, bridges, etc., all formally and ceremonialy dedicated to the service of people, as worship of God. These were done sometimes as a matter of nishkāma karma, pure duty, with only the motive of paying off the congential debts, often with the wish for (1) either mundane reward, such as progeny, or
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